Isn’t the Bible Regressive?
The problem with this view is that it has to re-write history in order to sustain it. The Enlightenment and the scientific revolution came on the heels of the Protestant Reformation, one of the most significant revolutions of thought in European history. No qualified historian chalks that up to coincidence, but atheists like Stephen Pinker have to, in order to force a false dichotomy between Christianity and the progress of humanitarian values.
Far from standing in the way of the emancipation of women, Biblical Christianity was one of the major forces behind it. While some have claimed that the patriarchal narratives in Genesis are oppressive and condone polygamy, biblical scholar Robert Alter points out that the force of the narratives is actually to undermine oppressive views like polygamy: all of the characters in the narrative are having a terrible time precisely because they have more than one wife. (Robert Alter, Genesis: Translation and Commentary, xlvi)
Some have also claimed that Paul was a misogynist, but this doesn’t fit the evidence. In 1 Corinthians 7, Paul begins an argument by stating the common view of the time: “The wife does not have authority over her own body but yields it to her husband” (1 Corinthians 7:4a). But then, Paul uses that view to suggest something radical and unheard of in that time and culture: “In the same way, the husband does not have authority over his own body but yields it to his wife” (1 Corinthians 7:4b). In all extant historical records, this was radically unique. (Roy Ciampa and Brian Rosner, The First Letter to the Corinthians, 281)
On the issue of racism, biblical Christianity has been the single most powerful force for racial equality. The idea that all people are created equal was first introduced into human history on page one of the Bible (Genesis 1:27). The Bible’s vision for heaven is a picture of people from every nation, tribe, people, and language (Revelation 7:9). And the gospel itself, that we’re saved by the sheer grace of God, uniquely levels the playing field between racial groups more than any other worldview. As secular philosopher Luc Ferry points out:
By resting its case upon a definition of the human person and an unprecedented idea of love, Christianity was to have an incalculable effect upon the history of ideas. To give one example, it is quite clear that, in this Christian re-evaluation of the human person, of the individual as such, the philosophy of human rights to which we subscribe today would never have established itself. It is essential therefore that we have a more or less accurate idea of the chain of reasoning which led Christianity to break so radically with the Stoic past. (Luc Ferry, Learning to Live: A User’s Manual, 60)
The strongest argument for the view that the Bible is regressive, is on the issue of human sexuality. However, this requires that ‘progressive’ be defined as maximising all expressions of sexuality, while ‘regressive’ is defined as encouraging sexual restraint. On these definitions, Christianity and the Bible are certainly not ‘progressive’, but this ‘progressive’ view on sexuality is harmful for men, for women, and for children.
For men, a polyamorous (sexually progressive) culture leads to a small percentage of men having lots of sexual partners, and ironically, becoming depressed; and a large percentage of men staying single and becoming lonely. Unfortunately, this loneliness often leads to resentment and then to violence. By contrast, ‘enforced monogamy’, meaning socially encouraged monogamy, leads to more couples, more families, and more civilised men.
A polyamorous culture is also bad for women, because it encourages sex without love, commitment, romance or relationship. While men tend to be more interested in sex without any strings attached than women, women tend to be more interested in romance and relationships than men, and this is precisely what is eroded by a polyamorous culture.
Most obviously, polyamorous cultures harm children, because the sexual promiscuity that they encourage increases the numbers of children who are raised without both of their biological parents. Having both biological parents isn’t everything (having loving parents is more important), but by all agreed upon metrics, children who are raised by both of their biological parents have a better chance of good life outcomes.
The Bible encourages husbands to lay down their lives for their wives (Ephesians 5:25-28), to see all races and ethnicities as made in the image of God (Genesis 1:27), and to promote a view of sex that doesn’t lead to loneliness – viewing sex as self-donation, not merely for one’s gratification. For some, this is regressive, and its secular opposite is progressive. But by what standard do we measure what’s progressive and what’s regressive?
While a number of people in the West find what the Bible says about sexuality repulsive, they’re often attracted to what it says about grace and forgiveness. However, when you take the Bible to the Middle East, people there are attracted to what the Bible says about sexuality (if anything it’s not strong enough), but they’re repulsed by what it says about grace and forgiveness. If the Bible really was the word of God, then you would expect it to challenge all cultures (including ours), challenging different cultures at different points.
Moreover, if you have a Bible from which you can pick and choose which parts are progressive and which parts are regressive and safely ignored, then you forfeit all possibility of a real relationship with God. In The Stepford Wives the men of Stepford put computer chips in the wives’ heads so that they only ever agree with them, at which point they no longer have a wife with whom they have a relationship, but a robot that they can programme however they like.
Similarly, if you have a Bible from which you can decide that certain parts regressive and safely ignored, then you forfeit all possibility of relationship with God. You merely have a Stepford god (or a Mr. Potato Head god) who only ever affirms you and/or your culture. As Augustine said: “If you believe what you like in the gospels, and reject what you don’t like, it is not the gospel you believe, but yourself.”